Shavuot: The Wonder and Glow of God’s Word

…This feeling of wonderment is the source and inexhaustible fountain-head of his desire for knowledge. It drives the child irresistibly on to solve the mystery, and if in his attempt he encounters a causal relationship, he will not tire of repeating the same experiment ten times, a hundred times, in order to taste the thrill of discovery over and over again….The reason why the adult no longer wonders is not because he has solved the riddle of life, but because he has grown accustomed to the laws governing his world picture. But the problem of why these particular laws and no others hold remains for him just as amazing and inexplicable as for the child. He who does not comprehend this situation misconstrues its profound significance, and he who has reached the stage where he no longer wonders about anything, merely demonstrates that he has lost the art of reflective reasoning (1).

In Shemot (2), we find a fascinating passage concerning Moshe’s descent from Sinai. We are informed that Moshe decided to cover his face with a mask after realizing that his facial skin had become radiant, causing people to withdraw and not dare approach him.

What is utterly surprising is that contrary to popular belief, Moshe walked daily throughout the Israelite camp, and had his mask on as long as he was not speaking with the people to transmit God’s words. When he had to speak to them, he deliberately took it off, revealing his luminous face. Instead of accommodating them by making it easier to approach him, he apparently wanted to create for them an altogether different spiritual setting before repeating the words of God as he had heard them. By taking the mask off only when he transmitted the words of God, he exposed the Israelites to this divine radiance, which caught them by complete surprise. The purpose, then, was to catch them off guard.

Human beings can quickly become desensitized to even the most astonishing stimuli once they get used to them. The wonder wears off. For Moshe’s radiance to have an ongoing effect, it had to be hidden so that when he would reveal his face the Israelites would be deeply moved by its luminance. Only under those conditions could they fully appreciate and value God’s words, realizing that every word Moshe spoke in the name of God was authentic. Otherwise, even the words of God would become mediocre and dubious. Familiarity breeds contempt.

Religion is the art of knowing what to do with amazement. To ensure that we do not slip into complacency, our religious practices must never become routine. In fact, this has been one of the greatest challenges of Judaism in the last few hundred years. While in the days of Moshe and the prophets – and for some time afterward – Judaism was experienced with deep religious fervor and as a majestic representation of the new, over the centuries this wonder has been replaced by devastating familiarity. Judaism has put on a permanent mask that is never removed.

Thoroughly misunderstanding what life is all about, and believing that we have solved most problems concerning its mystery, we have become mentally cut off from the possibility of the extraordinary and unprecedented. We have severely weakened our capacity to feel surprise.

With the passing of time, we have turned Judaism into an institution, a dogma, and a ritual into which everything needs to fit neatly. But Judaism is really about an upheaval in the soul and the need to break with all idols. It is about living with spiritual trepidation and realizing that although we were created from dust, we have the ability to reach heaven. Whether or not we succeed will depend on our willingness to stand in awe.

We have turned Judaism into a religion that comforts but does not challenge. We have created a feeble doctrine in which the courage to shatter callousness has been sidetracked. Judaism has been transformed into a sweet and comfortable religion in which man can slumber and never wake up.

Today’s Judaism has paradoxically made modern man believe that divine revelation is impossible. How, after all, can it claim that the Divine can enter our world when it has utterly rejected the notion that surprise is the great spiritual mover for authentic religious life? How can one uphold a belief in the revelation at Sinai when one simultaneously has bought into spiritual stagnancy by thinking that scientific investigation is all there is and wonder is no longer to be part of our experience? Revelation is based on the notion of infrequency. Its authenticity and truth is to be found in its being different from all other experiences. Its uniqueness is that it cannot be compared to any other event. It is sui generis. Once we attempt to explain it, it loses its very essence and purpose. If we extinguish the spark of its singularity, it is reduced to insignificance.

Wonder, however, is problematic for the law. The application of law would be much easier if the world were stagnant and consisted of endless repetition. The difficulty arises when the sudden and unconventional emerge. Such moments take the law by surprise. Definite judgments become irrelevant, since they cannot cope with what is new and unheard of. In such cases, the lawmakers are forced to leave their comfortable ivory towers. Either they admit that the law has nothing to contribute, or they become inventors and show that the law leaves room for the unprecedented and the notion of wonder.

This is the great challenge facing today’s halachic authorities. Are their decisions made in a sterile vacuum in which every surprise is ignored and even suppressed? Or, are they made to stimulate a religious condition in which man will live in great awe, will grow, and will feel Halacha’s inner spirit? Are today’s rulings transformative, or do they promote stagnation? Shall we have prophetic Halacha, or petty Halacha?

What we need is a new approach. We have to re-create Halacha so that it once again becomes the manifestation of holy deeds that generate marvel and amazement in every part of our lives.

It may be time for rabbis to invite religious thinkers who still see the wonder of Judaism and can help them make suitable decisions before genuine religiosity is suffocated.

We need people who can teach us to take off our mask – which by now has merged with our skin – and who can show us the original glow of God’s word, as Moshe did.

“Questions to Ponder” from the David Cardozo Think Tank:

Does knowing how a device works or how to solve a puzzle increase your feelings of amazement and awe, or does looking under the hood and knowing the solution dull the senses? If the former, then how would you describe the source of your wonderment? If the latter, then why does knowledge of the device or the solution appear to take away the wonder?

How would you have reacted to hearing God’s word from Moshe with his mask off? Would you have preferred to hear the message without seeing the radiance from Moshe’s face? Why?

In your own life, how do you maintain the wonder revolving around special moments and keep them from turning into familiar boredom?

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About Nathan Lopes Cardozo

Rabbi Dr. Nathan Lopes Cardozo is the Founder and Dean of the David Cardozo Academy and the Bet Midrash of Avraham Avinu in Jerusalem. A sought-after lecturer on the international stage for both Jewish and non-Jewish audiences, Rabbi Cardozo is the author of 13 books and numerous articles in both English and Hebrew. He heads a Think Tank focused on finding new Halachic and philosophical approaches to dealing with the crisis of religion and identity amongst Jews and the Jewish State of Israel. Hailing from the Netherlands, Rabbi Cardozo is known for his original and often fearlessly controversial insights into Judaism. His ideas are widely debated on an international level on social media, blogs, books and other forums.

Every week I receive hundreds of emails, as well as a host of important observations on my essays, via our website, Facebook, newspaper blogs, and other media outlets. It is therefore completely impossible for me to respond – for which I apologize – but please be assured that I read every comment, which I deeply appreciate and from which I learn so much. Only in exceptional cases will I respond in a subsequent essay. My office staff will try to be more prompt in posting these remarks on our website.

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The David Cardozo Academy seeks to revitalize the Jewish tradition and restore the relevance of Judaism as a force of authentic, non-dogmatic Jewish religiosity in which Jews once more take pride in the divine Torah and its great moral and spiritual mission towards all of mankind.

From the DCA Think Tank

We're delighted to share with you a full-color bulletin with photos detailing what the David Cardozo Academy Think Tank has been up to this year - our regular activities plus an Open Think Tank for the public in March. There are also questions for you to ponder - it wouldn't be the DCA Think Tank without them! Read more →

Think Tank Blogs

Spiritual experiences may represent our yearning for the “infinite”, but this yearning can only find expression in seeking to improve ourselves to the best of our ability and seeking to relate with love to the people and the world around us, while at the same time coming to an acceptance of our finiteness and separateness, overcoming the grief and outrage we feel at not being everything. Yearning for the infinite is really a way of learning how to be finite. Read more →